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This book offers new theoretical insights into religious, esoteric, and philosophical practices and narratives that deal with "intentional transformative experiences." Exceptional life-changing experiences are often believed to be beyond the individual's control—they are thought to "simply happen." However, many individuals actively and self-reflectively search for transformative experiences. Intentional Transformative Experiences provides analyses of such intentionally sought experiences in different spiritual, religious, and esoteric milieus. Case studies range from South and Central Asian traditions to Western esoteric practices, compare autobiographical narratives of self-cultivation, and explore attempts to systematize intentional transformative experiences. Next to applying established theoretical frameworks, such as the cognitive science of religion and philosophy, this volume also includes considerations on subsets of transformative experiences such as the dichotomy of intentionality and unintentionality, risk and failure, as well as the transformation of others instead of one's own self. The result is an important contribution for researchers who deal with narratives or practices that include "transformative experiences."
RELIGION / General. --- Religious experience. --- esotericism. --- self-cultivation. --- systematic study of religion.
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The historiographers of religious studies have written the history of this discipline primarily as a rationalization of ideological, most prominently theological and phenomenological ideas: first through the establishment of comparative, philological and sociological methods and secondly through the demand for intentional neutrality. This interpretation caused important roots in occult-esoteric traditions to be repressed.This process of "purification" (Latour) is not to be equated with the origin of the academic studies. De facto, the elimination of idealistic theories took time and only happened later. One example concerning the early entanglement is Tibetology, where many researchers and respected chair holders were influenced by theosophical ideas or were even members of the Theosophical Society. Similarly, the emergence of comparatistics cannot be understood without taking into account perennialist ideas of esoteric provenance, which hold that all religions have a common origin.In this perspective, it is not only the history of religious studies which must be revisited, but also the partial shaping of religious studies by these traditions, insofar as it saw itself as a counter-model to occult ideas.
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